A Word to LONDON'S Provincial Assembly. OR, A View of some Passages in the Ministers late Vindication of their Government.  
To which is added A Vindication of the Covenant against all Intruders and Opposers.  
By NEHEMIA CENT:  
Isa. 62.1. For Zions sake will I not hold my peace, and for Jerusalem's sake will I not rest, etc.  
Jer. 5.30.31. A wonderful and horrible thing is committed in the Land: The Prophets prophesy falsely, and the Priests bear rule by their means, and my people love to have it so, and what will ye do in the end thereof.  
Jer. 23.39.40. Therefore behold, I, even I will utterly forget you, and I will forsake you, and the City that I gave you, and your Fathers, and cast you out of my presence.  
And I will bring an everlasting reproach upon you, and a perpetual shame which shall not be forgotten.  
LONDON, Printed for the Author, and are to be sold at the Crown in Popes-head Alley, 1650.   

TO THE Christian Reader.  
Christian Reader,  
WHEN I consider the divisions that are among us, arising from the diversities of the Judgements and opinions of men, and the dangers we are in thereby, it makes me fear, we are fallen into those times, which are said shall come, which are called perilous times, 2 Timothy 3.1. Men shall be lovers of themselves, Covetous, Boasters, Proud, Blasphemers, etc. And from self it is, that men seek to set up themselves, and the brats of their own brain, and fall so in love with them, as for the obtaining of their desires, they run desperate hazards, for they are not willing that truth should prevail, nor those that seek to hold it forth in their practices; and therefore they endeavour to make all stoop to them: and to that end they use all means to obtain their own wills, and therefore they that stand against them, they endeavour to load with reproach, and slander, and to draw off people's hearts from them, and after themselves; nay, they give many privy nips at the power of Godliness, under smooth pretences, and expressions, which is very sad to think of; especially coming from such men as Ministers, and Elders, and in the Province of London, the chief City and place in the Kingdom, which makes it the more dangerous, and the more to be lamented. And therefore my desire is, for thy good, that thou wouldst beg of God such a heart that thou mayest observe what our Saviour says, that thou wouldst Take heed what thou dost hear or read, and that of the Apostle, Believe not every spirit, but try the spirits whether they be of God or not, and that, try all things, and hold fast that which is good: For it is said by our Saviour, that there shall arise many false Prophets, and shall deceive many, nay, if it were possible, they should deceive the very Elect; and therefore we had need watch and pray, that we enter not into temptation; and therefore be very careful when thou art to read the book called the vindication of the Presbyterian Government and Ministers, for although there be many fair words, and pretences, yet thou shalt find many things in it, which, if thou dost not take heed, may prove very dangerous unto thee, for there thou mayest see godliness pretended, but those that desire to walk up to the power of godliness, reproached, and called Schismatics, etc. and charged with rending the Church, and people warned to reject their doctrine; and many such kind of aspersions they are laden with, in many parts of that book, which is sad to think of. But my intent is to speak but a word to them in this book, nor to say more of them at this time. But my intent is as thou mayest see, mainly, to answer a book that was set out with forty seven of their names to it, which I think, were all of the same society: the reason that causes me to think so, is, because many of them, are known to be of them, and yet there is not a word spoken against their proceed in that book, which may give occasion to fear they are all of one mind, which is sad to think of, there being so much sin in it, and that thou mayest not think it strange that it should come forth row so long after: I had brought it near to a readiness for the Press a good while since, but seeing so many Answers come to it, I resolved to let it alone. But now seeing a book come forth with such a dress, as A Vindication of the Presbyterian Government and Ministry, I took it and did read it, and finding still the same frame of spirit as before, so fare as I was able to perceive, although it were in a smother way; It put me upon thoughts to put forth what I had formerly taken some pains in, especially concerning the Nationall Covenant, it being that which I perceive is their strong hold to run unto, upon all occasions; and also that is one of their main Pillars to bear them up, in what they do speak and write, against such as walk more strictly in the ways of God than themselves do: And besides, I perceive that many of those, that I believe, fear God, are much stumbled at it, and caused to think and speak evil of the present Parliament and Army for their late actings; and therefore for the vindication of the Covenant, Parliament, and Army, and yielding some little light to the godly Readers, I have brought it forth, that so if it be the will of God, people may be more settled in the way the Lord hath cast us into, and give him that praise which is his due, and their duty to give him.  
And that it may appear, neither the Parliament nor Army, in what they have acted, nor the godly people in what they have Petitioned, have broken the Covenant; especially in such a manner, as some would make the world believe they have: but those that cry out so of the breach of Covenant, are the greatest breakers of it themselves; and therefore that prejudice may be taken off from the Parliament, Army, and godly people, and the thoughts of  Readers may be established, and those that have been, and are the great Censurers of others, may come to see their sin, and be willing to take the shame of it; and so cease to condemn others, and learn to condemn themselves, by owning their own sins, and that the consideration thereof may be a means to stop them from such high and violent courses, and also from such uncharitable ways and practices. And others may be kept from doing or approving these or the like practices, is, and shall be my earnest desire.  
And therefore, Christian Reader, my desire is, that thou wouldst read this book with such a frame of spirit as may cause thee to read it with judgement and consideration of every part of it, so as to be willing to see the truth, and to stoop to it, so as thou mayest understand, love, and practise it: and therefore my desire is, thou wouldst desire of God an humble and meek heart, to read withal, that he may teach thee, for he hath promised to teach the humble, and guide the meek to glory, and that he may deal so by thee, shall be the prayer of him who is,  
Thine in the Lord Jesus. NEHEMIA CENT:   

Reader,  
BY reason of the Authors absence, many gross mistakes have escaped thinness, therefore thou art entreated in the reading of this little book to have recourse to this Errata which will rectify the sense:  
Farewell.   

ERRATA.  
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A WORD to LONDON'S Provincial Assembly.  
I Have lately seen a Book called, A Vindication of the Presbyterian Government and Ministry; with many exhortations to Ministers, and Elders, and people, joining with you, or separating from you, which I took and read over, and that without contempt, mocking, or scoffing; which when I had considered, I saw no cause I should, for I saw more cause of mourning, then of scoffing, and of pitying of you, then of contempt, and of praying the Lord to bring your hearts into a better frame than of mocking: And therefore I could but wonder whence such suspicions should arise in you; and when I had a little considered, I could not tell, except it were from your own experience in your practices; for when I considered the substance of the Book, I saw that which did make me think you had not read the Book of that Reverend Mr. Hooker about Church-government, or if you have, you have slighted it at the best; for had you read it with a sound and serious spirit, weighing well what he hath said, it will fully answer many of your allegations, and take away many of your foundations you seem to build upon in your Book: And for scoffing and contempt, I should have wondered whence you should have such thoughts, but that I consider your frame of spirit in your former Book, from which it must arise, or else from the guilt of your own consciences of what you then did, which you may fear will render you justly contemptible: at least you might fear it could not be esteemed, there being so much of that spirit that did show itself in the former Book: for although there be many good things in it, and many glorious expressions, yet there is so much Collaquintida in it mixed, as may make it very dangerous to the takers, if they take not good heed: And the truth is, it came out unseasonably; for if you intended to set out a Vindication, you should have stayed until you had first set out a book of your acknowledgement and humiliation for what you had formerly so sinned in, that so you might have given satisfaction to those that you had offended, and then vindication might have come in season, for you must think it is not forgotten, and if you had done so, it would have been passed over, and forgotten of those that are the people of God; whereas now they see there is cause still of applying of more of what you had formerly, that if it be possible you may at the last come to see your sin, and mourn, and give satisfaction for it, which is one end of the writing of this book, or at least in committing it to the Press; and another end is, to undeceive the people in that strong hold which you think you have against them, at least you have made many believe so, which is the breach of Covenant: for it may hold forth a little light to cause them to see the Covenant is not broken so as you would make them believe, especially not by those persons that you so cry out against for breaking of it; but that the breach will return upon yourselves, although in all your writings still you fly upon that, it being one main thing you centre upon in this book of yours, and by which, and in which, you take occasion to set up yourselves, and to fling filth upon others; And indeed, you had more need to have condemned yourselves, then to set up yourselves; and it would have been more for the glory of God, and the peace and comfort of your own souls, and more to the furtherance of the work you are going about, which you would have all to conform unto you in; for all wise humble men will think the worse of your way, or at least suspect the more, because you seek so much to set up yourselves, for they may fear, and that justly, the Lord will not honour you so much as to show you the pattern of his house; for they can see what the Lord says, Ezek. 43.10, 11. If they be ashamed of all that they have done, then show them the pattern of the house, the in-going, and the out-going, and the whole fashion thereof, and all the Ordinances thereof, and the figures, and all the Laws thereof, etc. So if you had published your shame, for what you had so sinfully done before, than you and we might have had hope the Lord would have showed you the pattern of his house; for as you say of your Presbyterian way, may be truly found of a Church way, it is hard to find, and more hard to follow, for it is very difficult, and the Lord must show it us, or else we can never find the right way; for I fear your way is too easy and broad to be the right way: and he hath made no promise to show them the way, that seek to command, and set up themselves. I hope you have not forgotten that exhortation, Let another praise thee, and not thy own self; and you know what our Saviour faith of him that sets up himself above others; and who it was that said, Come see my zeal, and is thy heart right as mine is, it had been well for him if his heart had been so right as his was which he spoke to; the Lord give you hearts to examine if there be not too much of that spirit in you, it doth so much show itself in the other book, and this also: And may not the former instances suit you, between you, and those, at least some of them, whom you so much condemn, and count so dangerous persons, whom you load with so many sad aspersions, as rending the Church, and hindering of Reformation, and of Schism; and warn your people to take heed of them, and of their doctrine, as being strict above what is written, etc. And does not all this show what is formerly said is apparent; the Lord help you to consider it, that so you may take heed how you load others with such aspersions, especially such as your own conscience will tell you, walk with God in uprightness. Would it not be better for you to lay before them the truth of your ways by the word of God, and confute them by the word of God if you be able so to do. But your taking this course, will give wise men to think or at least to fear you are not able so to do, or else that you have not found by experience the power of the truth of God in yourselves; for if you had, you should not need to fear, but that it is of fare more power to convince, and prevail with persons, than all such ways as you take: for all arguments, although they be according to the word of God, are not able to convince any, except the Lord go with it by his Almighty power; and therefore not such kind of courses as these be, which his word allows not of; and therefore you cannot have the least hope to prevail with persons by them, but you may fear the Lord will appear against you for them, and so blast you and your ways, which you seek to set up by such kind of do. I dare not think you are so little acquainted with the Lord and his power, that he puts forth in his word, when it is purely and truly held forth, as that he is not able and willing to vindicate his own truth, when it is held forth in an humble manner, without such sinful ways as you take; nay assuredly, he will never own, much less go out with such ways.  
I beseech you therefore, fear and tremble to go on in them; for it is just from him that you should not only lose your labour, but should meet with disgrace, and if not contempt for your so doing, for God will resist you in such ways.  
And beside, the persons you writ to exhort, I hope have not lived so long within the bounds of the Province of London, where the word of God hath been so long taught, and in such a manner, as it hath been, and is still taught by some faithful Ministers of the word of God, but they have learned to esteem more of one Argument out of the Word of God, then of thousands of such kind of expressions; nay I hope they have learned to know the Lord above such kind of expressions in such a way, and therefore all such who are godly will be so fare like unto him as they will do the like, especially when they are brought forth against the generation of the just, as your own Consciences cannot but tell you these be, as hath been formerly said, at least some of them, and therefore you must not think to prevail with any that fear God by such Arguments, or rather by such revile, and I desire, for your sakes, you be not judged at the last day for Railers; and I fear, you see so much yourselves, that if those you so speak against, if they should speak so of you, it would be esteemed railing by you, and that you would make the world take notice you did so esteem them; but blessed be the Lord they do not so, nor I hope will not deal so by you, but will rather say, the Lord rebuke you or rather him that furthers such courses; and also pray that the Lord would please to honour you so fare as to make you see the evil of such ways, and be humble, and also will bring the Word of God, and such Arguments therefrom, as the Lord may be pleased to go with all as may convince you, and all those to whom you writ, and all those that shall read what you writ, as you and they may have cause to bless God, for while they live in this world, and to all eternity, and be a means to make you and them to study, and pray the Lord to bring your hearts into such a frame, that you may be willing to find, and also to submit unto the way that the Lord Jesus Christ hath appointed his people to worship him in; which I hope will be the end and ●yme of all such as take pen in hand to write, to answer you in this Book, that so truth, and not victory, and the glory of God, and his Will may be submitted unto, and not their own wills may be obtained of all that love the Lord Jes●● in sincerity, and unity, and love procured therein, and contention and divisions may cease among us, and that we may come to serve him and one another in love, that so the Lord Jesus may take delight in us, and dwell with us, and in us, and among us, while as he shall see we seek not our own ends but his glory, walking in self denial and humility, and keeping to his truth exactly; and not do as you have done, to w●rne people to reject such doctrines as hold forth a strictness above what is written, and therein bring in all such as teach, that whosoever will enter into Church Fellowship must first take a Church Covenant.  
I pray consider if it be not necessary they should so do, for are not all men free where they will sit down and dwell, and when they are set down, are they not still free whether they will join to the Church or not? and if they do not, if they offend you may tell them; if they refuse to hear you, go and tell the Church, and if they send for him, if he refuse to come, you can proceed no further against him by your Churchway; and what is meant by joining, if it be not by covenanting to walk together with the Church in the ways of the Gospel? and if a person so do, than you have power over him; so as the Covenant gives you all the power you have over a person to exercise the Church Discipline upon him, or else you have none; and if you have not power over them that are in the Church, then wherefore is Church Discipline? and therefore the Covenant giving you that power, it must needs be necessary; for that the Church hath such a power is written, and must exercise it upon the offending Brother, and therefore by necessary consequence from Scripture-grounds, there must be a Church Covenant, which you may see far more at large, and more clearly inreverend M. hooker's Book of the survey of Church Government, and therefore it is not a doctrine above what it written, and therefore not to be rejected; but such as we must have an ear to hear, and a heart to believe, being agreeable to the Word of God; and for what you speak of the Lords Supper, that there is more required than freedom from ignorance and scandal, if you mean gross ignorance and scandal it is a truth, and such a truth as is written, and the Lord hath a mouth to speak, and therefore we must have an ear to hear, and a heart to believe, and therefore it ought not to be rejected; for are we not bidden to examine ourselves, and is it not necessary to discern the Lords Body, and also to know the danger if we do not come worthily? all which, persons grossly ignorant, or grossly scandalous, cannot, nor will not do; and if you mean by freedom from these that we should be wholly free, then except you be able to prove what you say against any that they teach so, it is a slander, and that which you have cause to acknowledge and repent of, especially you having put it in print that it may come abroad in the world, for we know none require any qualifications above these; and therefore I pray consider, if beside the slander of that you hold forth be not dangerous to yourselves, and those you have written to, and also to as many as shall read your Book, and which is worse, derogatory to the glory of G●d And then consider, how you will answer for it before him at that great and dreadful day, when you shall be called forth, and must appear to answer for all you have done in the body. And whereas you speak of persons casting reproaches upon the Ministers of Christ, I beseech you by this little that hath been said, if you may not fear it may be a just hand of God against you that people should so do; as also if you do but look whether you have not gone before them by your own example, to lead them so to do, for have you not done so? witness what hath been already said of your dealing with others, and then is it a wonder you should meet with it yourselves? nay, have you not reproached them with unseemly names, as calling them Sectaries, and Schismatics; nay, have you not gone against the light of your own Consciences in what you have done, while as they walk peaceably and conscientiously among you in the ways of God, and so you have done worse than those you condemn, which have spoken so of you; for although it be not to be approved of, that any should reproach you, but condemned, yet consider if you have not given them just cause so to do, which I hope by that time you have read this Book, and considered, you will smite upon your own hearts and confess you have, and then I hope you will take the counsel is given you elsewhere in this Book, and learn better language hereafter, especially to publish it to the world; for I cannot but believe you are convinced not only they are the S●rvants of Christ, but the Ministers of Christ, especially some of them: and what a sad thing it is that Ministers should so speak of Ministers, if this be not rending of the Church, and if it may not be called Schism, yet if it be not very like it, let the judicious conscientious, and impartial Reader judge; as also what hurt this may do in every place where it shall come, especially it being in print; and I beseech you consider what root this came from, if it be not from pride, as hath been formerly said? for why should you thus cry out, and speak so much evil of them, because they will not stoop and come in to you, and be of your judgement, and go on in your way; why may they not as well find fault with you, because you do not condescend to them, especially if you consider what hath been said, and what is in reverend Mr. hooker's Book, and we may the rather believe they are in the right way than you, because they hold forth most selfe deniall, and I beseech you therefore again and again, take heed you be not found railers at the Churches and people of the living God, and such as he will own at the last day, and bring them in Judgement against you; for you know what became of him that railed on the Host of the living God, there was a stone came and made him fall upon the earth and he was destroyed: But yours being not only of the Host, but also of the Ministers of the Lord Christ; that stone that is spoken of, which is hewn out of the Mountain will fall upon you and crush you, if you be found such; for the Church is compared to an Army with Bannors, and the Lord Christ is their General, before whom you will never be able to stand if he come against you: which the Lord in his abundant mercy give you hearts to consider of, together with all the arguments besides, that are written in this book, and also all that hath been, or shall be written in any other book that some, or all of them may be so gone along withal by his blessing & the powerful working of his Spirit, as that it may throughly convince you of your sin, that he may follow it on to bring you to true humiliation, and acknowledgement of it in such a public way as may be to hi● glory, and your own peace and true comfort, that so it may be pardoned, and your souls everlastingly saved; and that it may do good, and keep from evil all those to whom it shall come, whom he shall give a heart to read it impartially, which is the whole aim and desire of him who caused it to be printed, and to that end shall follow it with his prayers so fare as the Lord doth assist.  
I should have written much more in answer to your Vindication, but that I having written so much in answer to your former Book, and not doubting but that others fare more able and fit will give you full answers, unto whom I shall willingly leave it, and pray they may do it effectually, and with such ends and aims as the Lord who is the searcher of all hearts may be pleased to go along with them and it, as it may become effectual to his glory, the peace and comfort of their souls, and the good of all the Church and people of God; and so for this time I shall commit it to him, and wait and expect his gracious answer by his blessing upon it.  

The Covenant vindicated against all Intruders and Opposers.  
Gentlemen;  
YOu have in a Letter of yours (to the General and his Council of war) laid many things to the charge of the Army, and so as you make them great offenders, which you and all others have cause to consider of, because the things therein contained do concern the Parliament, and many of the godly party in the Kingdom; they having been such as have been approved of by the one, and petitioned by the other, and therefore it will be good to consider them, again, and again, before we censure them, for God does usually reveal his mind to them that fear him: and therefore if it be the mind of God they have done, than I hope you will see, that you have gone against the mind of God in what ye have done (in this your accusation of them) and that you have cause to be humble, and give what satisfaction you can; although I fear you cannot hardly be able to give satisfaction to the full.  
And therefore it will not be amiss to consider what our condition was before the beginning of these troubles, and what it hath been since. You may remember before these troubles began, there were many sore burthen●, which lay upon the hearts of the honest party in the Kingdom, which, I suppose, many of you, if not all, were sensible of: I am sure if you were not, some were so sensible of them that they chose rather to forsake their dear native Country, and hazard themselves in a wilderness among wild-men and wild-beasts, and many other sad hazards to themselves and families, to be at freedom from them, and enjoy their liberties, to honour God in his own ways, rather than to endure those burdens: for they saw, and you might see also, that the whole law of God was violated in ahigh degree; which stands in our duty toward God in knowing, and worshipping of him, in a right manner, according to his Word, and in our duty we own to men, with whom we have to deal, which in sum, is that our Saviour tells us, is the fulfilling of the whole law, and in these are the privileges of all those that fear God, that they may enjoy both these as God doth require, and you being hindered in both these, your burdens were insufferable, but we had no remedy, but your only hope, under God, lay in a Parliament to help to right us, and relieve us in this condition, and therefore our desires were earnest for a Parliament, which through many difficulties the Lord was pleased to grant us, and then you thought you had a power to countervail that power which before did oppress you, which made you conceive by this means you might be set at liberty from your fore named burdens, and procure a freedom in both, to act for the glory of God; but when it came to the pinch, you know what was done by that power which did hold you in bondage, what plotting and contriving there was, against that power which should act for your liberty, as hath appeared by many Declarations of P●●liament, that they were such as tended to bring in Popery and Tyranny.  
And it doth appear further by their late Declaration of the 18 of January last, where it appears they sought unto the King, by making their complaints to him by humble Petitions, and Remonstrances, and Declarations, but all in vain; and the obstruction did continually flow from the King's immediate design, which did appear in what he did offer to the English Army, and also to the Scots, as to give them the four Northern Counties, and the plunder of the City of London, as appears, in the sixth page of the fore named Declaration.  
And further it appears in that he did in Ireland, as there it appears. And further his withdrawing from the Parliament, and setting up his Standard against it, and then they being in such a condition they were fain to raise an Army, and then seeing in what manner they were opposed, and fearing the people might be drawn aside, they did enter into a Covenant themselves, and caused the people so to do, that by this they might have a strong tye upon them, to bind them to do that they were in duty bound to do, which was to hold for the glory of God, to maintain that in the Privileges of the Parliam. whereby the Law of God might be preserved: which caused the most part of the godly people in the Kingdom to be willing to enter into that Covenant: and I hope it was that you aimed at in persuading and stirring up the people so to do; and therefore the Covenant was taken to that end, and must be so taken, if lawfully taken, according to the rule which we must swear, in Truth, in Righteousness, and Judgement: and therefore there must not be a Covenant, that any part thereof should cross that end: so as the King and his party must be preserved to that end and no further, and the Privileges of Parliament and the liberties of the Kingdom, must be preserved for that end and no further, for all must stoop to that main end, the glory of God, because therein consists all our Privileges, and peace, and what ever else is good: So, as if the King, or Parliament, in part, or in whole, or any other person, or persons whatsoever, will go contrary to that end, the Covenant binds to take them to be enemies to God, and the peace and Privileges of Parliament, and Kingdom.  
For it may be said, as sometime Jehu said to Jehoram, what peace can there be, etc. So we may say, what peace can there be so long as Idolatry or oppression remains, or is sought to remain in the Kingdom. And the Covenant does bind all that have taken it to do their utmost (to bring all such to trial, that they may receive condign punishment) and that with their lives and estates, and not only so, but they must aid and assist all those that do take and bring any such to trial, to receive such condign punishment, as shall be according to their deserts: And therefore if the King will go contrary to that forenamed end, the glory of God, wherein stands the Privileges of Parliament, and the peace and liberties of the Kingdom, he must be brought forth; or if any in Parliament will do so, they must be brought forth, or any other person whatsoever: for there is none excepted in the Covenant. And therefore you preached, curse you Meroze because he came not out to help the Lord against the mighty, and therefore your aim was against them principally; ask conscience if it were not them, for who could have carried on that design but those, and you did well so to do, and to mind the people of their Covenant.  
And however then your breadth of charity was such, as you might think the King was led by evil Counsel at those times, and therefore you might think to preserve his person, if it could and might appear it was so really, but however you were resolved to go on in acting for the glory of God, & therein for the peace and liberties of the Kingdoms to free them from their former burdens, and therefore he being among them, if he would continue among them, they must go out as well against him, as against any other, and he might fall by a bullet or a sword, as well as any other, nay there was more cause to go against him then against any one man; because he was the only man able to carry on such a design by his Authority.  
And for the Parliament, because you saw nothing, but that they did act for those ends, you did encourage people, to go fight for them, and their party, against the King, and his party, which did oppose those ends. But afterward you might see apparently, that it was not from his evil Council alone, but it was from himself: which did appear, by his refusal to hearken to those many Petitions, Declarations, Remonstrances, and other proffers made unto him from time to time. Nay when his evil Council was taken away, he came not to his Parliament, but did fly to the Scots. Nay, when he was in Prison, and after, notwithstanding they did condescend to a Treaty upon terms of disadvantage, yet he held still to his principles: which had they yielded unto, they had not only lost the Cause, for which so much blood and treasure, yea innocent blood of Saints was shed, and that in abundance: but in all liklyhood, they had brought themselves and the Kingdoms into a greater and worse bondage than before: And besides, they had broken their Covenant in so doing.  
And afterwards, when it did appear that many in Parliament did act so as was against your forenamed ends, and did side in yielding to the King and his party, than the Army was bound if it were in their power, and so all that had taken the Coven went are likewise bound so far as their power did reach to apprehend them, and bring them to their trial, that they might receive condign punishment, and that by their Covenant. So as if it appear, that the Parliament still sitting, the Army, and godly party of the Kingdom did desire and act no other ways than f●r the glory of God, in the Privileges of Parliament, and liberties of the Kingdom, and in discharge of their Covenant; then they are so fare from deserving blame for what they have done, as they deserve encouragement and commendations for what they have done. And that they have so done, may be seen and judged the better, we will set down the Covenant at large: which is as followeth.  
I. THat you shall sincerely, really, and constantly, through the grace of God, in your several places and callings, endeavour the preservation of the Reformed Religion of the Church of Scotland, in Doctrine, Worship, Discipline and Government, against our common enemies, the Reformation of Religion in the Kingdom of England and Ireland, in Doctrine, Worship, Discipline and Government, according to the Word of God, and the example of the best Reformed Churches, and shall endeavour to bring the Churches of God in the three Kingdoms to the nearest conjunction and uniformity in Religion, and Confession of Faith, Form of Church Government, Directory for Worship and Catechising, that we and the posterity after us, may, as brethren, live in faith and love, and the Lord may delight to dwell in the midst of us.  
II. That we shall in like manner, without respect of persons, endeavour the extirpation of Popery, and Prelacy, that is, Church Government by Arch-Bishops, Bishops, their Chancellors, and Commissaries, Deans, Deans and Chapters, Arch Deacons and all other inferior Officers depending on that Hierarchy, Superstition, Heresy, Schism, profaneness, and whatsoever shall be found contrary to sound Doctrine; and the power of godliness lest we be partakers of other men's sins, and in danger to receive of their plagues, and that the Lord may be one and his name one, in the three Kingdoms.  
III. We shall with the same sincerity, reality, and constancy in our several vocations, endeavour with our estates and lives, mutually to preserve the Privileges of Parliament, and the Liberties of the Kingdom: And to preserve and defend the King's Majesty's person and Authority in the preservation of the true Religion, and the liberties of the Kingdom, that the World may bear witness with our consciences of our true Loyalty; and that we have no thoughts nor intentions to diminish His Majesty's just power and Greatness.  
FOUR We shall with all faithfulness endeavour the discovery of all such as have been, or shall be Incendiaries, Malignants or evil Instruments, by hindering the Reformation of Religion, dividing the King from his People, or one of the Kingdoms from another; or making any parties, for faction among the People, contrary to this League and Covenant, that they may be brought to public trial, and receive condign punishment as the degree of their offences shall require, or deserve, or the Supreme Judicatories of both Kingdoms respectively, or others having power for that effect, shall judge convenient.  
V And whereas the happiness of a blessed peace between these Kingdoms, denied in former times to our progenitors, is by the good Providence of God granted to us, and hath been lately concluded and settled by both Parliaments, we shall each one of us, according to our place and interest, endeavour that they may remain conjoined in a firm peace and union to all posterity: and that justice may be done upon the wilful opposers thereof, in manner expressed in the former Article.  
VI We shall according to our places and callings in this common cause of Religion, Liberty, and peace of the Kingdoms, assist and defend all those that enter into this League and Covenant, in the maintaining and pursuance thereof, and shall not suffer ourselves directly or indirectly, by what ever combination, persuasion, or terror, to be divided from this blessed union and conjunction, whether to make defection to the contrary part, or to give ourselves to a detestable indifferency, or neutrality in this cause, which so much concerneth the glory of God, and the good of these Kingdoms, and honour of the King; but shall all the days of our lives, zealously and constantly continue therein against all opposition, and promote the same, according to our power, against all lets and impediments whatsoever; and what we are not able of ourselves to suppress or overcome, we shall reveal and make known, that it may be timely removed or prevented: All which we do as in the sight of God.  
Thus you have the Covenant at large, that nothing may be hid, but it may appear to the Readers view; now let us come to consider what may be the true meaning of it, as might be in the minds of all that understand the nature of a Covenant that took it; for every such person, I suppose, will observe the rule set down by the Lord, which is, Thou shall swear in truth, righteousness, and judgement; and according to that, let us look seriously at the meaning of it; and so much the rather, because many that, I suppose, do really seek the good of the Kingdom, are much stumbled about it, fearing it is broken by those that have been the most eminent Actors for the Kingdom's good; and partly because those who should be Incouragers of them that have so acted, whose word goes far, cry out against for the breach of Covenant, and make it one of their strong holds.  
1. In the first branch, first there is a promise and engagement to maintain the Scots in that Reformation in Religion, in Doctrine, Worship, and Discipline, Government, which is exercised and practised among them against all common Enemies; so as if the common Enemy should disturb them at any time, the Covenant binds to go and help them (if they stand in need) as well as if we were of that Nation; but it doth not at all bind us to their manner of Worship, Discipline, and Government; neither could our Oath have been lawful if we should so have sworn, because we did not know their Worship, Discipline, and Government, and so we could not have sworn according to the forenamed Rule: but if we should have been so weak or sinful to have offered to have taken such an oath, you that profess to be our guides, would not have suffered us so to do; and much less have encouraged and exhorted us so to do as you did: but to make it sure, that your meaning might not be mistaken, you add, that the Reformation you would endeavour in England and Ireland, should be according to the word of God, and the example of the best Reformed Churches which do clearly hold forth that yourselves did doubt whether the Reformation of Religion that is in Scotland, in Worship, Discipline, and Government, be according to the word of God, or not, or whether it be according to the example of the best Reformed Churches; and therefore you would weigh it, and examine it; and in that you did well, and it was a good sure way for the people, for by that means, they might have liberty to try it before they did receive it; and in so doing, they might lawfully take such a Covenant: for they might have the word of God to look into, and by that means they might try the Worship, Discipline, and Government, whether it were agreeable thereunto or not, and also might see thereby which were the best Reformed Churches, for that is an unerring Rule. And you add, you will likewise endeavour to bring the three Kingdoms into the nearest conjunction and uniformity in Religion: I suppose your meaning is therein, that England and Ireland should be endeavoured to be as one, according to the Rule formerly spoken of (which was sure) and when you had attained that Reformation in the manner before spoken of, you would carry it on with so much beauty, in love, humility, and meekness; and also by earnest prayer to God, together with brotherly exhortation, that you would win the Scots to come in, and join with you in your way of Worship, Discipline, and Government; and this is the substance of the first Article.  
2. To the attaining to this end, you Covenant, that without respect of persons, you will endeavour to extirpate all persons and things, that should hinder you in that forenamed Reformation, and way of Worship, as Popery, Prelacy, and their adherents, and also whatever else that is contrary to sound Doctrine, and the power of godliness; and also that which will not conduce to your forenamed end; and therefore you would do here, as David said, Away from me ye workers of iniquity, for I will keep the Commandment of my God: And this was necessary for you to do, to have all the old Rubbish removed, that you might the better lay a new foundation: And this I take to be the substance of the second branch of the Covenant, and the sum of the first and great part of it, the glory of God, in the manner of his worship.  
3. That you will in like sincerity, etc. endeavour with your lives and estates, the preservation of the Privileges of the Parliament, and the Liberties of the Kingdom, and the King's Majesty's person and Authority: But all these must be in the preservation of the true Religion, and the Liberties of the Kingdom; but I suppose, you never intended their preservation no further: so as you would preserve neither Privileges of Parliament, nor the person, nor Authority of the King, any further, than it might appear they would preserve Religion in that way of Reformation, as is in the first Article: And also the Privileges of the Kingdom to the same end; and indeed therein stands the Privileges of the Parliament, and the true Liberties of the Kingdom; for that is a guide to both, and the preserver of both; for while we preserve the honour of God, we provide for both the other; and there can be no true privilege, nor liberty, nor safety assured without that; for God is the preserver of all, and he hath said, Those that honour me, I will honour, and those that despise me shall be lightly esteemed; so as the just power and greatness stood in the upholding of that; and if he went against that, his power and greatness was not to be obeyed: for we should obey God rather than man; and they that were urged to go against a command of God by men, have chosen rather to go into the fire, and into the Den of Lions, rather than to obey Potent Kings, when they were not able otherwise to shift for themselves: and the like may be said of any in Parliament that should join to do the like. But your Covenant does directly bind you to stand for it in another way, which was by force, if you could, and therefore you engage your lives and estates for the obtaining of it, so as if you have not ground out of the word of God so to do, your Covenant was a sinful Covenant, and then you had not need to cry out of persons for transgressing of it, but had need to humble yourselves for the taking of it, and encouraging others so to do: for the Covenant, as it is made, in a true sense, seems to me to be kept, and more exactly by them that are cried out against, for the breaking of it, then by any of you that so cry out, etc. by the Parliament now sitting, and the Army.  
4. You will with all faithfulness endeavour to discover all those that are Incendiaries, and evil Instruments, etc. that shall be found to be hinderers of your Reformation of Religion, as beforesaid, by dividing the King from his people, and the Kingdoms one from another; and that you will bring them to trial that they may receive condign punishment, etc. So as here you bind yourselves to this, to all whosoever they be, if they do either of these, they must be brought forth to trial, and therefore if the King, or any party in Parliament, or any other whatsoever, shall hinder your Reformation, as aforesaid, by making factions among the people, or factious, the Covenant binds to bring them to trial, that they may receive condign punishment according to the degree of their offences.  
5. You Covenant, that all that wilfully oppose that union made between the Kingdoms, upon the terms formerly expressed, they must be dealt withal according to the manner expressed in the for●er Article, and therefore I appeal to your own consciences, if the King did not oppose it wilfully, in his not yielding according to that manner as is formerly expressed; and if he did, then how could the Covenant be kept, if he were not brought forth, according to that manner? and than if the King should, than all those in Parliament that did side with him, and endeavour to preserve him in that way, and give him power so to do in part, or in whole, must needs be dealt withal after the same manner, or else the Covenant could not be kept and preserved.  
6. The Covenant binds not only to do all this, in your own persons, but to assist and defend all those that have taken the Covenant in their endeavours to maintain it as aforesaid, and this you will do all the days of your lives, zealously, and constantly, against all opposition; with all your power; and if you cannot do it yourselves, you will reveal it, and that timely, to those that may, that so you may not be prevented of that great end you aimed at, the glory of God, the true privileges of Parliament, and the true liberties of the Kingdom; and it must needs be thus, or else another party that regard none of all these, must pretend the Covenant that did maintain the King, and all other in their way, which I hope you would abhor.  
And now let us see, whether the Parliament now sitting, and the Army, have broken this Covenant in this sense or not, or whether they have not kept it; and give me leave to join both together, for they are both engaged a like in what have been done, because allowed and approved of by both.  
1. And first, they have defended the Scots against their Enemies, and that notwithstanding their deserts to the contrary, and did set them in such a posture, as they might freely act their Reformed Religion in Doctrine, Worship, Discipline, and Government, and have opposed them in the breach of Covenant, which they did in many particulars, according as the Covenant did bind them: Also the Lord hath made them instrumental so to act, as that they have brought England into such a posture, as they may have liberty to act freely in such a Reformation of Religion, in Doctrine, Worship, Discipline, and Government, as is according to the word of God, and the example of the best Reformed Churches; and are about to set Ireland in the same condition, and would be glad if Scotland would do the like, and they have opposed all those that have acted the contrary, so far as in them lies, according to this first branch of the Covenant.  
2. They have done as much as in them lies to extirpate Popery and Prelacy; that is to say, Government by Archbishops, Bishops, etc. so that Hierarchy is to be abolished: and for any thing is yet done, they may endeavour to do the like to all that shall be found to be contrary to sound doctrine, and the power of godliness, which is according to the second branch of the Covenant.  
3. They have, with their estates, and lives, endeavoured to preserve the Rights and Privileges of Parliament, in their acting for the glory of God, and the privileges of the Kingdom, and they have stood by, and for them that have so acted; and for the Parliament to act freely for the glory of God is their greatest privilege, and highest right; and for the Kingdom to be set in such a condition as they may freely worship God, and walk in their several places and callings, in the discharge of their duties according to the Word of God, is the greatest liberty that can befall a Kingdom or Kingdoms, and such a condition have they been instrumental to set this Kingdom in at present; and that the Kingdom might be eased of those burdens hath been their desire and endeavours by their Remonstrance and Petitions for many burdens to be removed, and they have endeavoured it by their actings also, and still they continue to be solicitous that way; and for the King's Person, they did defend it after they had gotten it into their possession, and would have defended it still, and his authority also, if they could have done it in the preservation of the true Religion, in Doctrine, Worship, Discipline, and Government, and the Liberties of the Kingdom; and also they would not have diminished his just power and greatness, which was to be showed forth in acting for the glory of God in the good of his Kingdoms; but they kept his Person from putting forth his authority, power, and greatness in unjust ways, and to the overthrow of the true Religion, and Liberties of the Kingdoms in the Reformation of them according to the Word of God, and the example of the best reformed Churches; all which the Covenant doth bind them unto.  
4. They have endeavoured to discover Incendiaries, Malignants, evil Instruments, that have hindered the reformation of Religion, and sought to make divisions; and also those that have made Factions, and Parties among the people, and have brought them to trial, that they might receive condign punishment according to the degree of their offences; witness their dealing with Duke Hambleton, Lord Goring, Lord of Holland, Lord Cap●ll, ●nd the chief of those that risen in Wales; nay, they have not spared the King himself, so faithful have they been in performance of their Covenant, nor have they sp●red any in Parliament that have acted that way.  
5. They have endeavoured that Justice might be done upon the wilful opposers of the peace and union made between the Kingdoms; witness their dealing with the Scots, and those that adhered in that design.  
6. They have assisted those that have stood in the performance and pursuance of this Covenant, against all that have opposed them, witness their dealing with the Scots when they opposed, and with the King, and with some in Parliament, and with those parties before named, when they opposed; and as this may be said for the Army, so the like may be said for the Parliament that now sit, who have stood to own them, and have approved of what hath been done in these kinds, by adding their authority to it: And the like may be said of the godly part of people of the Kingdom, who in their plac● have shown themselves desirous those things might be done, whereby the Covenant might be performed, as hath appeared by their many Petitions; so that those that are cried out against to be Covenant breakers, are those that have been the most faithful in keeping their Covenant of any men in the Kingdom, for the Parliament and Army have not effected these things, but in hazard of their estates and lives; and yet they have gone thorough with it in such a sort, that the Generations to come may call them blessed, and the present Generation (especially the godly party of the Kingdom) may say of the present Parliament and Army, as they spoke of Joseph, Thou hast saved our lives. And now let us examine their accusers, (which do so cry out of the breach of Covenant, and ●●●k ar● many people by their so doing) and see whether themselves have not broken the Covenant.  
1. They have been zealous for the preservation of that reformation of Religion here, that is in Scotland, which the Covenant doth not at all bind unto here in England, and Ireland, for there is a manifest difference put between us and them, as I conceive; for that here, and in Ireland must be according to the Word of God, and the example of the best reformed Churches▪ and no mention is made of the example of Scotland, which shows they were doubtful of that, but they would be sure of the best Reformation, and therefore they put in according to the Word of God, and the example of the best reformed Churches; but you have not endeavoured such a Reformation in England, in Doctrine, Worship, Discipline, and Government, as that before named (which the Covenant doth bind unto) witness your taking up with that which is in Scotland, you have that manner of Worship, Discipline, and Government, confuted by that reverend Mr. Hooker, and we cannot but take it, that you are convinced, it is confuted; for if you were not, you would confute his Arguments, and show the falseness of them, and until you have so done, we shall take what he hath said are such truth● as you are not able to answer according to the Word of God; and therefore such as you are bound by your Covenant to reform unto, that being also the example of the best reformed Churches, so far as y●● doth appear; which while you do not confute or reform to it, let the Reader consider, if you break the Covenant, and live in the breach of it; you having liberty so to do, and so you have not endeavoured to bring the three Kingdoms to the nearest uniformity in that way; nay have you not, and do you not oppose that Government, although you have not answered those Arguments; neither have you so confirmed that way you walk in by arguments and grounds out of the Word of God, so as might establish the people, and leave them without doubt, that you walk in that way which Christ hath set up to be worshipped in, now in the times of the Gospel; but the people must take it upon trust, and so can never be sound established in it.  
2. Although you have extirpated Popery, and Prelacy, in th● bulk of it in Church Government, yet if you observe diligently some passages, and Arguments in reverend Mr. Hooker, you may see you have not wholly done it, but the stumps of that Dagon do still remain, and is stood for and upholden by you; neither have you opposed Errors, Superstition, Schism, and profaneness as you ought to do; for although you speak against them in the general, you do it in such a manner, that cannot in the largest breadth of charity be taken to come from love, there is so much bitterness in the man●r of your expressions: and in your so speaking in the general, you cause those that are godly (in your own Judgements, & free from error as yourselves be) only they disscent from you in their judgement & practice, and yet you render them as odious to all your errors, as those that hold and practise the greatest, & are the grossest blasphemers, and so you condemn the generation of the Just: and you know what is said, he that justifies the Wicked, and condemns the Righteous, are both alike in God's esteem. And what a sad thing it is, that you that call yourselves, and would have the people think you are, the Servants and Ambassadors of Christ, should be found in the number of those that speak against and condemn his Servants and Children. I beseech you consider, how you will answer it before him at his coming: for by your preaching, the people are not able to know who you mean, except you mean all those that are not just of your Judgement and Practice: and therefore, if this be not your mind, distinguish who they be, that you may not lead people in a mist, or else how can they be convinced, for truth is plain and open, and therefore you need not be ashamed, nor afraid to speak it, and therefore, while you forbear so to do, we cannot but look at you as Covenant-Breakers, except it be so you cannot do it, for you have Covenanted to do what you can: and for opposing whatsoever is against the power of godliness, I wish you do not countenance & encourage such, as if you be asked, or at least if you will seriously ask your own consciences you will say, they have it not appearing in them & yet you admit them into your choice society, and make them partakers of the choicest Ordinances, and encourage them therein, and how this can stand with your Covenant, I leave the Reader to judge.  
3 You have not preserved the Rights and Privileges of the Parliament, nor the Liberties of the Kingdom as you should have done formerly, as doth appear to the world in Print, and of late it hath appeared more clearly, for whereas it is their Right, and their greatest Privilege to act freely for the glory of God, you have not encouraged them ●n the so acting, nor yet have you encouraged them that have been a means to set them in such a condition, wherein they might so act, and the like may be said for the liberties of the Kingdom: for the Parliament have been acting for the liberties of the Kingdom, and you have not encouraged them therein, and the Army have been instrumental to set them in such a condition, as they might so act, and you have not encouraged them therein) for is it not the greatest liberty to the Kingdom, when they can enjoy, to have the Ordinances of God in a powerful manner according to his Word, freely and without control, and likewise to have Justice executed impartially, and it doth not appear that you have been any means to further it notwithstanding you know what the Word of God holds forth, that Justice exalteth a Nation: nay, which might make a gracious conscientious heart to tremble, to think that you who have encouraged to the taking of the Covenant, and gone before others in so doing, by taking it yourselves; that you should so fail, as not to encourage them that have done it. Nay, which is fare worse, have cast dirt and filth in the faces of the Parliament; and trampled their honour under your feet, and caused all others so to do, so far as have lain in your power, and that for their faithful discharge of the Covenant. And you have done the like by the Army, which have so often ventured their lives and estates, as they have done, and you also have Covenanted to do the like, so fare as in you lies, Nay have you not been Incendiaries to stir up people to a dislike and contempt of Parliament, and Army, in what they have done? Nay I desire, that it may not truly be said (of some of you, at the least) that you have in a sort cursed them: but which is most hideous to consider, have you not prayed to that God (against them in their proceed) to whom you have lifted up your hand, that you would defend and preserve their honour? whom you know, or should know is just, and have plagues in store upon such as cry out against others, and do the same things they cry out against, especially, when as those they so cry against are innocent of it? and ●or the preservation of the person and authority, I doubt not but you have heard of one that saith, you have set them a King-catching first, For was not his person in danger of the Bullet, and the Sword in their opposing and pursuance of him, whom you had encouraged and stirred up so to do. And likewise for his Authority, did not you encourage and stir up persons to go against it, for was not that his Authority that they went against, for if he might have enjoyed his Authority to d●e as he would, than he would not have gone from the Parliament, neither would he have gone from place to place, but would have commanded them that came against him to lay down Arms, and that was not your intent they should, if he had required them, he continuing still in the same mind he was in when he went away, and could you in that cause persuade and stir up persons to go against it, and yet cause the same persons to swear to preserve it, without any distinction or limitation. Nay if he could have come again to have enjoyed the exercise of his Authority, it is very probable he would have caused yourselves to have felt that you had been the opposers and not the preservers of his Authority, by your exhorting, and persuading people to go against him, and in causing them to swear to such a Covenant, and he would not have suffered you to play fast and lose with it: but you have limited it, that they should do it in the defence of the true Religion, and the Liberties of the Kingdom, so as if he would not do that, than down with his Authority, and person, and all. And yet when that it is made known, that he continues still in that mind not to yield to either, but rather to the utter destruction of both (and that after long and patiented waiting and bearing with him, and also by many solicitations of him; to see if at last they might have prevailed) yet I say after all this, when he came to be dealt withal according as the Covenant does bind unto, you are so fare from encouraging those that have done it, as you cry out against them in your preaching and prayers. I beseech you and the impartial Reader to judge, whether this be not breach of Covenant in a very high degree.  
4. I Beseech you consider, if you have not been fare from discovering Incendiaries, etc. when as you are (and I wish I might not say too truly) cried out upon for being Incendiaries, and evil Instruments, and such as make faction and parties among the people. I beseech you consider whereto many of your passages you have in prayer and preaching tend, but to such a thing as to raise up in the people a dislike and discontent of the acting of the Parliament and Army, and so weaken the hearts and hands of the godly party (by occasioning them to sin) and strengthening the hearts and hands of the ungodly, and causing them to go on in a higher degree of sinning, and to stir afresh in their plottings and contrivings, and actings against God, his truth and people; and is not this breach of Covenant? And for bringing of these to trial that they may receive condign punishment; how far have you been from that, when you have opposed openly, so far as in you lies, by preaching, praying, and writing; especially this your writing, so as the whole world may take notice of your opposition: And if thi● be not a breach of Covenant, let the Reader and your own consciences be judge.  
5. And let it be considered, if you have endeavoured in your places that justice might be done upon such as did wilfully oppose the peace and conjunction of the Kingdom: ask conscience what you think the King aimed at in going to the Scots, and refusing to go to the Parliament, although often desired and entreated, and in all his other actings of late; were not, and are not the Scots constant to hold their Church-government, and did not he always oppose it, and seek to maintain Bishops, if not worse in England? and would not he then have broken that peace? and if he, than all that party that took part with him, must be guilty also; and your Covenant is, that all such in your places and interest, will endeavour they shall be done to in justice, as in the former Article; and yet when this is done, you are so far from furthering it in your places, as that you cry out against those that have done it: And if this be not breach of Covenant, let any impartial Reader judge.  
6. You have Covenanted to assist and defend, according to your places, all those that enter into this League and Covenant, in the maintenance and pursuance thereof; and this you will do zealously, and constantly all the days of your lives: and have you thus done? have you encouraged them that have acted thus? have you preached for them to tell people it was their duty to honour them, they having done so much for the good of the land; and that all, especially the godly party, have cause to bless God for them? and have you prayed for them that the Lord would prosper them, and carry them through courageously? If you have not, consider if you have not broken Covenant by not doing what you could for them in your places: but if on the contrary part you have spoken evil of them, preached, and prayed against them, and so cast discouragement, and dishonour upon them, for their so acting, then let all that read or hear, judge if this be not notorious breach of Covenant: And the premises considered, let the Reader judge, nay let your conscience judge, if you have not broken every branch of the Covenant: and if you have, than what a condition are those in, that shall be a means to pull down heavy wrath upon themselves from heaven by thus preaching and praying against themselves, and condemn themselves for abominable sinners, and yet continue in that course without repentance? for you must needs be the men that are the greatest Covenant-breakers; which may amaze a gracious heart to think of, that you that are such knowing men, and would be accounted so, especially in matters concerning conscience, and have been the promoters, if not the contrivers of the Covenant, and you to be found the greatest transgressors, it must needs be lamentable, and much weaken the authority of your Ministry.  
And now to come from the Covenant, to the Book itself:  
Wherein they are charged with doing that which was unseemly, in that they called the Ministers to a consultation in matters of Religion, when they should have desired a conference, and therefore they did not do that which was suitable to them, they being but private persons.  
To which may be answered, they had been acting according to the Covenant, which they had encouraged them to take, and now they were to act in a higher degree in it; and therefore it was beseeming them to call them to desire a consultation with them who had formerly encouraged them so to do: But whereas they pretend they were but private persons, it appears they were public persons, and set in high public place; and that by the highest Authority in the Land: and therefore it would have been no disgrace, or unbeseeming thing for Ministers of the Gospel to have gone to consult with them, nor would it have necessitated them to have been partakers with them in sin, if they could have seen any; for they might have witnessed against it, and they might have counselled the contrary, and so might have prevented sin, if the way they went in had been sinful; which doth not yet appear, but the contrary; but they were doing their duty, and that according to their Covenant.  
Again, they say they had gone against a direct Rule of the word of God: It may be answered, they did that which the word of God does require, by your own confession, for they were performing of the Covenant, and Oath of God which was upon them; as may appear in that which hath been formerly said in the matter of the Covenant, in maintaining the Parliament in a free condition to act for the glory of God, and the liberty of the Kingdom, in apprehending Delinquents, and bringing them to trial, that they might receive condign punishment according to their deserts; and so to remove them that would hinder them in their so acting, all which they are bound unto by their Covenant: And whereas it is said, they did that which was out of their sphere, and so made themselves guilty of sin: but they did that which was in their sphere, for they did that for which they were raised and sent out at the first, which was to preserve the Parliament in such a way as they might act freely for the glory of God, and therein for the liberty of the Kingdom, in the removing of those persons and things that might hinder them in their so acting, as have formerly been said; and therefore they were not guilty of sin in their so acting.  
And whereas they seem to charge them with former miscarriages; if you mean their not disbanding when they were bidden: It may be answered, it had been ill for the Kingdom (as well as for themselves) if they had so done: and it may be considered, if it had not been unreasonable, they should have so done, they not having their wages which was their just due; nor an act of indemnity for what they had done (in the extremity of the Wars) against some Laws of the Kingdom, for which their lives might have been taken away: and beside, were they not exceedingly provoked, when for desiring these things which were but just and equal, they should be accounted enemies to the Kingdom, if they did persist in so doing.  
Again, it is said in their late acting, they have resisted lawful Authority, especially in their Remonstrance: To which may be answered, that the Remonstrance was in way of proposals in some things, and the rest was, that which they might conceive was their duty, grounded upon the word of God, and also upon the Covenant, in performance of that; for they might perceive evil instruments had been working, and had brought their design near to a period, against the glory of God, privileges of Parliament, and liberties of the Kingdoms; nay to the ruin of them all, as much as men were able to do, which they were bound to discover, and hinder as much as in them lay, and that by their Covenant, which they faithfully did.  
And whereas it is said, they opposed the Parliament: It may be answered, they did not oppose the Parliament that acted for the end for which they were chosen and sent, which was for the glory of God, and the Privileges and liberty of the Kingdom; for they did that which they have approved of since, witness their Declaration of the 18 of January; for they have set them at liberty, so to act, by removing those that did hinder them in their so acting, which was their duty so to do, and that for which they were raised, and sent out at the first, and to which the Covenant does bind.  
And whereas it is further said, they seized and imprisoned the King, without the consent or knowledge of the Parliament: To which it may be answered, for his imprisonment, it was before they seized him, and for their seizing of him, it was the Kingdom's safety, and their own also, that so no greater misery might come upon the Kingdom, nor upon themselves: for they might perceive there was an evil affected party in the Parliament, that might prevail, and so join with him; and so things might be brought into a worse condition than they were before the Wars began; and themselves, the godly party in the Parliament and Kingdom, might have hazarded to have been destroyed: which being perceived by them, they were bound to prevent it, and that by their Covenant: And for its being done without consent of Parliament; if we take the Parliament for those which according to their trust committed to them, did act for the glory of God, and the liberties of the Kingdom, and if they did not consent before to it, yet it shows they were willing it should be done, because they have never declared openly against it, but have approved of it, as it doth appear by their Declaration of the 18 of January.  
And whereas it is said, they offered violence to the Members of Parliament, hindering them from sitting in Parliament, and imprisoning some of them, though known to the Ministers to be of eminent worth and integrity: It may be answered, the violence was only keeping some of them bacl from sitting in the House; the reason was, they saw them to be such as had voted against the honour of God, the privileges of Parliament, & the liberties of the Kingdom; and that hath appeared, in that they voted to that, which since hath been unvoted again, being such as was dangerous to the privileges of Parliament, and the liberties of the Kingdom, and declared so to be by the Parliaments Declaration of the 18 of January; and so they did not keep them bacl as Members of Parliament, but as acting very dangerously against the Parliament and Kingdom: And howsoever some of them might formerly be known to the Ministers to be of eminent worth and integrity, yet this act of theirs did appear otherwise to them, that with an impartial eye look upon it; but for some of them they had been accused, and were feign to forsake the Parliament, and yet they were brought in again by a strong disaffected party that were in Parliament, against the mind of those that acted for the glory of God, and the true liberties of the Kingdom, which afterwards was declared to be of dangerous consequence, as tending to the destruction of Justice, and the peace of the Kingdom, witness the Parliaments Declaration of the 18 of January: and likewise many other Votes after they came in, as there it, doth appear, and therefore there was a cause some of them should be imprisoned, and be brought to their trial; and so it was that the Covenant binds unto.  
Another thing they lay to their charge, is, the framing a new moddel of Laws and Government, which is against the lawful Authority that God hath set over us & contrary to the obedience we do owe unto them, and those manifold oaths and Covenants, we have bound ourselves to render to them; and against the Law of God also: For answer to this, is it against our Oaths taken, or against the lawful Government, or against the authority of Magistrates, for men to propound their apprehensions to them when they are set in place to make Laws, so as they leave them to themselves to consider of, let the impartial Reader judge; and this is all that is yet done, for there is none of these things forced yet: and therefore for any to charge them with it yet, is to judge before the time, and so against that rule which bids us judge nothing before the time, and against the rule of charity that thinketh not evil.  
It is further said, they have no colour of legal Authority, but merely upon presumption of strength to attempt these changes: To which it may be answered (as to what they have acted by way of Authority) they have a real authority so to act, for they have it from the highest Authority in the Land, and it is manifestly known; and for their strength it was raised, as is manifested before, which was for the defence of the Parliament, that they might act freely for the glory of God, and the true liberties of the Kingdom: an● therefore they need not act from presumption, but from faith, grounded upon a promise, that being their way, and in his also, they might look for protection and preservation, for he hath promised to keep us in all our ways; and he hath done so to this day, and will so do, if they seek his glory as their end, and walk in his way as the means.  
It is further said, they have gone contrary to their trust, which was to preserve the Parliament, Religion, and liberties of the Kingdom, and the Laws: To which it may be answered, that which hath been said before, might be sufficient: but we may say they have done according to their trust; and if they had not done what they did, they had gone contrary to their trust indeed, for that was the great trust for which they were raised, to preserve the Parliament, in acting freely for God, and so for Religion, and the liberties of the Kingdom, which else might have been destroyed; and as hath appeared by what hath been said many times before, this they have done in their late actings, and therefore they have showed themselves faithful and trusty in what they have done, in performing their engagements.  
Again, it is said, their violence they offered to the Parliament, did exceed that of the Kings by far: For answer to this, consider the violence pretended by them, offered here, was because they kept out some persons that were a hindrance to the Parliament in their acting freely, for the glory of God in the liberties of the Kingdom, and such as had acted against the glory of God, and the true liberties of the Kingdom; witness the Parliaments Declaration of the 18 of January, by acting in those votes there mentioned, contrary to what had been voted before, and were such as when the Parliament was set free to act, they were fain, (for the Kingdom's good and safety) to unvote again: but that of the King, was in demanding those that did appear to be most active for the glory of God, and the good of the Kingdom. And again, that which the Army did, they were bound to do by Covenant (as will appear, if what hath been said be considered) but what the King did, was manifestly against it; & also that which they did, was their duty to do, as the cause then stood, & that which the King did, was that which he ought not to have done; so as the violence the King did offer, did as far exceed theirs, as a man that goeth directly contrary to that which the word of God calls for; and a man that goes directly to do, what the word of God does enjoin; and therefore the Army did what in conscience they were bound to do; and what the King did, was that which in conscience h● should not have done.  
It is further said, they have usurped Authority over King and Parliament: To which it may be answered, for that of the King, they were set in authority to do it, and the Covenant did bind them to do what they did, and so no usurpation; and the like may be said of what they did to those of the Parliament, so as they have neither gone beyond the authority that was given them, nor contrary to the end for which it was given them; if that which hath been formerly said, be well weighed, and therefore far from usurpation.  
It is said, they intermeddle with things that belong not unto them; for answer, it may be said they did what belonged to them to do (that which they did being necessary to be done) for no other could have done it, because they were not able; and it being in their power to do it, they were bound to do it by the Covenant, what they did to the King, and those Members of Parliament, and what they did in their proposals was lawful for them to do in the way they did it, that so they might communicate their thoughts to the Parliament thereby; and I never heard that the Parliament did find fault with them for so doing, nor so upbraid them as you have done, and yet I think it belonged more properly to the Parliament to do it, then to you.  
It is further laid to their charge, that they effect that by power which the Laws of God, Nature, and Nations do not allow; for answer, you allow the Parliament might take up Arms against the King and his Party, for their own defence, which do warrant them in what they have done, because what they did was in subordination to the Parliament, as owning them to be above them; for it is plain, what justice was executed upon the King, or hath been upon any other (except that which doth properly belong to them as Soldiers) hath been done by the authority of Parliament; they did but bring them to Trial, which the Covenant did bind them to do; and they have not hindered the Parliament, much less usurped authority over them; but they have done that which yourselves acknowledge they were raised to do, which was to preserve the Parliament from the King, and such as were evil disposed, and so evil instruments: nor have the Parliament declared against them any such thing, nor shown any dislike in what they have done, but rather justify what they have done by their Declaration, and this the Covenant calls for, and therefore they are not so to be charged.  
And whereas it is said, they offered violence to the Person of the King, contrary to the intention of the Parliament in taking up Arms, and that they divested him of his regal Authority; to which it may be answered, when the Parliament first took up Arms, the breadth of their charity, and tenderness of his honour was such, as made them to think possibly he might be led chief on, only by his evil Counsellors; and yet they were more tender over the honour of God, and the privileges and Liberties of the whole Kingdom; and therefore they raised an Army to go against him if he would oppose that, but if he would forsake those ways he went in, and come and join with them for the honour of God, and the good of the Kingdom, they intended no violence to his Person; but if he would not, nor they could not obtain it no other way, than they resolved to offer violence to his Person; for their raising an Army, and sending them out, and keeping them in the Field, against whom was it but against his Person and Authority? for who could have been able to have carried on such opposition but he? And besides, he was among them in person, and therefore as subject to the Bullet and Sword as another man; but afterward when many apparent grounds were, that it was not from his evil Counselors alone, but from himself; as appeared when his Cabinet was taken, and after, when his evil Counsel was gone, he went to the Scots, and would not come to his Parliament, neither hath he yielded since, as hath been said before, so as they who will not be wilfully blind, may see, the Cause was otherwise, and that which was done, was necessary, and according to the Covenant, to divest him of his regal authority, for the chief ground did still remain as at the first; for the glory of God, and the Privileges, and true Liberties of the Kingdom must be maintained which could not have been done otherways, witness the Parliaments Declaration of the 18th. of January, and they knew better how the State-affairs stood, than you and we do, besides consider, what is said in Mr: Cooks book, and it will appear plainly.  
And again it is said, they being private persons, seek to overthrow and subvert the fundamental Laws of the Kingdom. For answer to the first, their being private Persons, consider what hath been said formerly, and for overthrowing the fundamental Laws of the Kingdom, that is not so: for the contrary is declared by the Parliament, for they have said they will maintain them, what the Army did, was in proposals as hath been said formerly, and so they are not subverted and overthrown.  
Again, it is said, their do are licentious, tending to the subversion of Religion, Laws, and Liberties of the Kingdom. Answer. The do of those (especially, that your Letter is directed unto) have not been irregular, if what hath been formerly said be weighed; much less licentious, so far as they have yet acted, nor have they been to the subversion of Religion, etc. but they have acted to the preservation of all, while they have set the Parliament in such a condition, as they may act for the preservation of them all.  
It is said, they have gone against their Oath and Covenant, in what they have done. For Answer, That may suffice that is said formerly, they have been so far from going against them, that the Parliament and Army have kept them better than any in the Kingdom, for they have performed what the Covenant desires in a high degree.  
It is again said, they are fallen into such a condition, as they should not be bidden God speed, nor be wished well in the name of the Lord. Answer, What some dare or will do I know not, but they have acted and kept the Covenant so faithfully of late, as the Parl. and Kingd. especially the godly party in the Kingdom, have cause to bless them in the name of the Lord, and to pray for them, for we may not only say Instrumentally, they have saved our lives, but our families, and estates that we have, but they have been Instrumental also to save our liberties, and which is most of all, our Religion in a more free and full enjoyment of it, more than ever before, and this by their late actings; for without this, all the former blood and treasure had been lost, and the Cause, and all the Kingdom, left in a worse condition than before.  
It is said, they fear they are opening a door to damnable Errors, Heresies, and licentious wicked practices. For Answer, I do not see Cause so to think, much less to speak, but least of all to write so, for love thinks no evil, nor dares not, except it have manifest witness, and we are commanded to judge nothing before the time, which Rules I conceive are broken in a very high degree, being divulged to the world, especially against persons as are in such places, and of such deserts.  
Again it is said, Religion is made to stink by reason of their miscarriages, and the faces of God's servants covered with shame, and their hearts filled with sorrow and grief for it. It may be answered, Religion may be made beautiful, and it, and the people of God made a sweet savour unto God by their means, for they have been a means to set them at liberty, that have power in their hands to give liberty to the people of God so to do: and therefore so far from having their faces covered with shame, as they may look their enemies in the face with boldness, and so far from having their hearts filled with sorrow, as there is cause they should be filled with joy and gladness, to think, that now those in Parliament may act freely for God, in setting his people at liberty to serve him according to the Rules of his Word, and the example of the best Reformed Churches, and that they may act freely also in the execution of justice between man and man, without fear, and without partiality and also for any other thing, for freedom, and liberty, of Parliament and Kingdom.  
Again it is said, the golden cord of Government and Authority of Magistrates is broken, and laid in the dust by them; for answer, it is so fare from being broken and laid in the dust by them, that it is exalted, and made strong by them, for they have been a means to set them in such a posture, they need not to fear; but be bold and courageous in acting for God, and his glory, and be bold in the true execution of Justice, and you know Justice exalteth a Nation, so as there is a way made by them instrumentally to the exaltation of the whole Nation.  
Again, it is said they have made the Parliament contemptible, and torn them in sunder in one day; to which it may be answered, they have set the Parliament in such a condition, that if the Lord be pleased to give them hearts to lay hold of it, they may be more exalted and honoured then over Parliament was, for they are in such freedom to act, as never Parliament was before, for they have no negative voice to trouble or hinder them, in going on in any good motion that God shall put into their mind, or any other can help them to understand by informing of them: and for their being torn in sunder, I hope that is fare off, for I hope they are joined more sure together then ever, and there appears nothing contrary in their acting, but they are more than ever, and there is need they should, having so many enemies to join against them, and they so few that stand to act close for God, in seeking his glory, only for being in such a condition as they are, they have opportunity sweetly to accord and agree together, and keep the unity of the Spirit in the bond of Peace, they having obstructions removed as they have been, and are.  
Again it is said, they have gone against the Law of God, in what they have done in going against Magistrates, and are such as God hath condemned under pain of damnation, and so are like Cain, and Corah and his company; and so are gathered together against the Lord, and so to be taken as wicked men, and rebels, and as if Jehu like, they murdered Kings under specious pretences. For answer, They have done the Law of God, which saith, whosoever sheddeth man's blood, by man shall his blood be shed. And thou shalt take n● recompense for the life of a murderer, for blood defileth the Land; and the Land cannot be purged of the blood that is shed; but by the blood of him that shed it: so as what they have done in bringing such to trial, hath been their duty to God, the Covenant, and Kingdom, and therefore, are not such as God will condemn, but approve of; and instead of going against Magistrates, they have, and do act, for the upholding of them in their acting for God, and therefore they may comfortably expect a blessing from God, they being for God and their Covenant: and so are far unlike Cain, and Corah, etc. and therefore do not deserve the name of wicked men in their sense, for they rebelled against the servants of the Lord, to set up themselves, and so have not these done yet. Nor are they to be accounted as Rebels, for they have been apprehending of Rebels, and have been so far from going against them that have acted for the glory of God, that they have acted for their peace, and for the safety, preferment, and liberty, not only of such of them as are in Parliament, but for those that are all over the Nation, and therefore may be called more truly Saviour's, than Rebels. And for Jesuitish practices, for private persons to murder Kings, It is very evil to apply this to them, for as hath been said formerly, they were not private men, but public, being set in public place by the highest Authority, and what they did was far from murder, for they did but bring him forth to Trial, which the Covenant did bind them unto, and he had his Trial according to the power of the highest Court in the Kingdom, and therefore they are not to be called murderers of Kings, nor in any degree to be held forth to be such as have done any such thing under specious pretences.  
And whereas it is said, they do that which they would condemn in others, in possessing the King's person, and carrying him from place to place, without and against the Parliaments consent, and the like was in the removing the Parliaments guards, and continuing new models destructive to this and all other Parliaments, with other acts of like nature. Answer, They have done that, which I hope they would commend in others, and charity binds me so to think, for because that they did was good; for, for seizing the King's person, was necessary for their own, the Parliament, and Kingdom's safety, that so he might not be at his own, nor the Parliaments dispose (at present) while there were so prevalent a party for him, which might have endangered all that which they had been so long striving for, and that had cost so much blood and treasure, and that it was so, appeareth in the Parliaments Declaration, for they say there was a strong party to hinder the good of the Kingdom. And for the removing of the King from place to place, that was to the same end.  
But whereas it is said to be against the Parliaments consent. Answer, it hath not appeared so, for they did never send to the Army to have him out of their hands; and besides, they had him not so, but the Parliament might have free access to him at their pleasure, and had, until they voted they would have no more; and yet afterward when their minds changed, they had acccesse to him again, and such as might have hazarded the good of the Kingdom, and Cause, and all; and besides, they offered no wrong to him all the while they had him in their custody, and for removing the Parliaments guards, what harm was in that, or cause of complaint? for the City was eased thereby of a burden, and charge, for it was all one price, for the Soldiers must have been paid, if they had not done it, and for the Parliament they never complained of it: and for contriving new models it hath been often answered, it was but propounded, but that, that which was propounded was destructive to this, and all other Parliaments I never yet understood, but it was for the better carrying on of this and all other Parliaments, and keeping them from corrupting, and easing them of the burden of sitting so long, before they have any respite, and setting the people of the Kingdom at liberty often in their choice, that so if they be mistaken one time, they may endeavour to avoid it in the next, and so one Parliament may amend if others have done amiss; and for other causes of the like nature, and you may see they were mistaken in their thoughts of this Parliament, being set a time, but they sit still, and those that propounded for their breaking up, are content, and I hope thankful to God and them, that they are content to sit and take pains for to settle the work they have begun, and made so great a progress in; and I hope I may say the like for many of the godly party in the Kingdom.  
And it is further said, it was once thought of them a matter of offence, of a high nature, to endeavour the destruction of fundamental Laws, and to dissuade the calling of Parliaments, and the breaking up of Parliaments, and to countenance Arminians, and connive at Papists; and now, as if it were commendable in them to contrive the subversion of the whole Laws and Government of the Kingdom, and to endeavour a total universal Toleration, as they fear: Answer, it was indeed a matter of offence of a high nature, for one man for the satisfaction of his own will, to overthrow the fundamental Laws of the Kingdom; but that is not their case, for they would not have any alteration to be made at the will of any one man; and for the fundamental Laws to be altered, that is not like to be, but is declared to the contrary, and that was an offence of a high nature, to dissuade from the calling of Parliaments; and therefore they seeing and feeling it to be so great, they have desired it may be prevented for time to come, a Parliament being the next way of refuge and safety to the Nation under God; and the breaking of it up at the pleasure of one man, was a great burden, and high offence; and therefore they propose, that they might have their time set how long they should sit, that so they might not be broken up before, except they themselves see fit so to do, for the good of the Kingdom.  
And for what you speak of Arminians and Papists, it was cause of grief to every gracious heart, the one being gross Idolaters, and the other but little better; but in some sense may be more dangerous and hurtful: but your inference will not hold; as if it was commendable to contrive the subversion of the whole Laws and government of the Kingdom, and to endeavour a total and universal Toleration; for it doth not appear that any, especially those whom you do write unto, do account it a commendable thing to contrive the subversion of the whole Laws and government of the Kingdom, for they have not propounded that; and therefore how can any (without breach of charity) say they commend it: nor have they propounded for an universal Toleration, and therefore we dare not conclude they do approve of either, and therefore they will never account it commendable, but that they will oppose it, and any that shall labour so to do; and as they have been, so they will continue to be for the glory of God, and the good of the Kingdom, and for the good of the people of God, who we hope are dear unto them: And as for your fears you hold forth against persons of such eminent note, with no better grounds; we cannot but witness against it as a sin so to do, being a breach of the 5. 6. and 9 Commandments.  
It is said, they are confident upon their former successes, which is no good ground, especially they being before in the ways of God; but now they are not: Answer, if ever they might be confident of successes, because they were in the ways of God, they might be now; for the way they are now in, is as much approved, as any way they ever walked in, since they took up Arms, for this did tend much to the consummation of all they had laboured for, and the trial greater; and therefore for them to hold out, is a great sign that God is with them, and will be with them, and give them good successes.  
It is further said, there was no necessity of their so acting, but of their own making, but they make a necessity to sin: Answer, that there was a necessity is true, but that made, it doth not appear; for the necessity lay in the power and greatness of the parties they had to deal withal, which made the work difficult, and so a necessity for them to act as they did: and although necessity doth not warrant to sin, yet necessity may make that lawful, which without necessity is unlawful; as for David, and those that were with him, to eat the shewbread, was a sin, had not necessity caused them to do it; but when they were in necessity they might eat it, and not sin in so doing; and it might be shown in many other things: and so it was your own case in taking up Arms against the King, which had been sinful, if necessity had not been, and that doth continue still: but they needed not to have pleaded necessity, for they had the word of God, and the Covenant, which they had taken to bear them out, as hath been formerly showed.  
Again, it is said, their necessity was doubtful, and not clear and certain, because it was seen by none but themselves: Answer, if persons will not see, none can make them; but to them that will see, it was plain enough; for any rational man might see that there was nothing held forth by the King that could be a ground to think other, but that all should be as bad as ever, if not worse, if ever he came upon the Throne again; nor any thing in those Parliament men that were kept bacl, that might be ground they would not act for the hurt of the Kingdom, they having so acted the last time they were there, by their voting, notwithstanding the Army was in London, and the King was taken off from treating, and removed to another place; and therefore it could yield no hope, but that they that would so act in such a time as that was, might go further to the undoing of all, and therefore no further to be trusted in that kind for the present.  
It is further said, the Parliament did act freely for the Covenant, until they were forced by the Army: Answer, it is manifest they have acted for God, since those members were kept bacl, witness their repealed Votes, and in their execution of Justice; but that they did so before, doth not appear, but the contrary; witness those Votes they made, that are since Repealed, and the danger of them held forth by the Declaration of Parliament: And also it was clearly against the Covenant they acted for; is it not against the Covenant to shelter from Justice those that had deserved death by Treason? as Duke Hambleton, and the Lord Goring, etc. And is it not against the Covenant to keep any Delinquents from trial, that they might receive condign punishment? so that they were so fare from acting for the Covenant, as they acted against the Covenant.  
It is further said, they are busybodies in other men's matters: Answer, it is true, they are busy for the good of other men, even many thousands, but they are busy in the place they are called to, and fitted for by God, and in which they were set by the Parliament, who caused that to be their work by appointment, as they were Soldiers; so as they are busy in their own work for the Kingdom's good, and that was their duty, and they were faithful in it, for the glory of God, the good of his people, and the Nation, and the cause they were to defend; and therefore to be commended for being so faithful in their places; and they are to be prayed for to the Lord, that he would keep them faithful in their places, and keep them from turning, That they being faithful to the death, the Lord may give them the Crown of life.  
I pray therefore consider of all these particulars, and consider, if it be not a sad thing, so many of you, as 47. should be found guilty of so many grievous sins, as this is, to charge people with so many things, and can prove none; for all those charges are sins of a high nature, and some of them are sins of a very high nature, and deserve great and high punishments from God and man; and therefore do render justly those persons detestable to God and man, that are guilty of such things as these: But if guiltless, then consider what a condition such men are in, as do thus charge persons, although they be but of ordinary rank; if they cannot prove what they charge them with, their sin is very great; for we know, what the Lord hath said against false witnesses (those that lay so many things to their charge as these have done, and not prove them, are false witnesses in a high degree) and the Lord hath told us, look what they intended to bring upon the party by such witness, the same shall be done to them; but how much more, when this is not done to one person, but to many, and that not to men of a mean rank and place, but those of a high rank and place, and such as have deserved to be honoured for what they had done, and were doing, it being that the Law of God allows of, and the whole Kingdom hath cause to bless God for, what ever may be held out to the contrary, by persons dis-affected to the Kingdom's good, that may aim at their own ends in so doing; and therefore God will find out such persons, if men pass them by; and he will pour out contempt for contempt, and disgrace for disgrace, and reproach for reproach; for he is a just God, and he knows also the most secret workings of such as work against his people, for their own ends, and their secret grudge against them; and therefore we may say to such, Be not deceived, for God is not, nor will not be mocked, for what a man, or men sow, that they shall reap: But how much more is it to be admired, that such as lay such heavy burdens upon others, should be more guilty of those very things, if not greater, themselves; and therefore it will not be amiss to examine whether they be guilty, or not.  
May it not be said, it was an unseemly thing, if not too much arrogancy of spirit for you to call them private persons, and account it an unseemly thing for them to desire a consultation with you? for if they were private persons, they were none of the meanest sort, which if they had, you should not have slighted them. Again, have you not gone herein against a direct rule in the Word? or against many rules? have you not gone against the fifth and sixth Commandment? and that of the Apostle, love thinketh no evil, and that, Judge nothing before the time. Nay, I wish you had not broken the third Commandment, by misapplying the Word, if not misinterpreting the Word.  
Again, have you not done that which is out of your sphere, in meddling with matters of the Commonwealth in such sort as you have done, and with persons in highest places in the Kingdom, and throwing filth upon them? And may not you be charged with former miscarriages, if all that was written of some of your carriages in your preach in your morning Lectures be true? which I may believe, because I never heard it denied by you yet.  
May it not be truly said, your late carriages have been against lawful Authority, when you tax Parliament and Army with things of so high an offence that have been done against the King? May it not be said you oppose the Parliament, when you will not acknowledge them to be a Parliament? at least not pray for them as a Parliament, and also oppose their proceed, and that before, and to the whole world, so fare as in you lies, and thereby take off the hearts of the people of the Kingdom from them, as much as in you lies, and by justifying men to be eminent, and of worth, and integrity, which have been declared by the Parliament, to have acted directly against the good of the Kingdom? and this you have done since they so did: And it may be said, that which you have done is against lawful Authority, and Magistrates that God hath set over us, and contrary to the duty you own unto them by the law of God and man; nay which is yet more against your Oaths and Covenants, which you so plead for; for if that which they did, was in performance of the Covenant, as hath been said formerly, than what you have done must needs be against it.  
And may it not be said you have gone against all those Scriptures you have alleged against them in that kind? for if the Word speak against them for doing any thing, if you do the same, it will take hold of you as well as of them. And have not you done something without colour of authority of the Word of God, if it be taken in a right sense, and not abused? And have not you gone against your trust and many Engagements, in opposing what you have done, tending to overthrow that for which so much blood and treasure have been shed for, which was the purity of the Ordinances, and in bringing us into a worse condition than ever we were in before the Wars began; and you were preserved in your places by them, that so you might preserve them in purity, and do you not go against it, and show your discontent because they are removed, which did hinder it? And do you not usurp authority over the Parliament and Army, so far as you can, with your clamours and threaten? if we may judge your hearts by your wriings, you make high opposition.  
And may it not truly be said, you meddle with things not belonging to you? did it belong to you to write in control of the Proceed of the Parliament and Army as you have done, and so to take off the hearts of the people from both? And is not your do irregular, and tending to the overthrow of Religion, while you seek to preserve them that would do it. And O that it might not be truly said! you are fallen from your former Judgements, and Principles, of Curse you Meroz, because they came not out to help the Lord against the Mighty, for now you do little better to those that have, and do help. And are not you in such a condition that the people of God that understand themselves, dare not, nor may not bid you God speed, nor wish you well in the name of the Lord in this action? and such like. And do not these your desires tend to open a door to Popery and Prelacy, while as you plead for them that will bring in both? And may it not be truly said, that Religion is made to stink by your means? when you that are Teachers of others in it, and profess yourselves so to be, do so manifestly disgrace those that seek to maintain it in the most pure manner, and plead for those that would throw it down; and that you should be turned from what you were in the beginning of the Parliament: and if it do not make Religion stink, yet there is cause the faces of God's people should be covered with shame for your miscarriages in this thing, and our hearts filled with sorrow and grief; and the Government of the Parliament, and the courage and faithfulness of the Army, by you is sought to be laid in the dust, and so have made them contemptible.  
And let it be considered, if your cause may not be compared to Cain and Balaam, yea, whither it will not suit with Corah and his company, for they rebelled against Moses and Aaron in their acting for God; and have not you done the like against the godly Party in Parliament, and Kingdom, which may appear by what hath been formerly said, and in that sense may you not be called Rebels? And may it not be more truly said of you, in your acting in this paper, that you act the parts of Jesabels', while you seek, under pretence of the Covenant, to cast filth upon the Parliament and Army, stirring up the people to slight, if not to contemn and rebel against them, and so be a means to hinder all that good they have laboured and endeavoured to procure, if not stir up to another war.  
And may it not be further said, you do that which you condemn in others, when you condemn others for breaking the Covenant, and yet you do it yourselves? and condemn others for not obeying the Parliament, and you do not obey it yourselves; nay contemn it, or slight it at the best, and condemn others for resisting the powers, and you do it yourselves, etc.  
And may it not be truly said of you, that the time was, you did think they did exceeding evil that did not go out to war, against the enemies of the Kingdom, and bring them to trial, if not destroy them, and now you are against them that so do? And ask Conscience, if you have not slighted providence when it hath so wonderfully appeared, to the just offence of many a godly heart, and therefore much more against that, that hath declared himself so wonderfully for us; witness your not taking notice of them, and that when you have been enjoined to do it by the highest Authority in the Kingdom; and also slighted the successes: formerly you have kept days of Thanksgiving, for providences and successes, but now you slight both, although they be as great, if not greater than ever before.  
And whereas you tax them for being led by the impulse of spirit, it may be truly said, in this you were not led by the Spirit of God, for that is pure and peaceable; but it is to be feared you are led by the contrary spirit in this, or by your own spirit at the best; and if any evil should have befallen you by this your acting, it might truly have been said, it had been contracted by your own miscarriages; and may it not be truly said of you that you were beautiful, when you acted for God, in the beginning of the Wars, but now you are cut of his ways, and therefore you may fear he, and his, will forsake you; or at least he will suffer contempt to be brought upon you. And may we not admire to hear you say, they were acting freely for that which was Covenanted for, until the Army came and forced them? was it Covenanted, that all should be brought again into the old Channel, or into a worse condition than they were before the Wars began, as hath been formerly spoken to? and therefore consider who may look for the flying Roll, and who are to be accounted busybodies in other men's matters; and therefore the Lord give every of you a heart to consider, that the mouth of the Cannon may not be turned against yourselves, I mean those charges you have laid upon them: and which is more, those Scriptures which should be as Cannons indeed, which we should not stand against, but fall before them when they come against us, especially those, or the most of them which you have brought against them, as I have hinted before, for if these things be thus, have not all the people of God cause, (especially the Ministers that have not offended as you have done) to cry aloud, and show you your transgressions, and your sin; and consider if they do hold their peace, whether they do not make themselves guilty of your sins, and if we must not have fellowship with the unfruitful works of darkness?  
I beseech you consider what hath been said, and see if you have not been such in this act, and if we are bidden to abstain from all appearance of evil, how much more from real evil? and if you consider what hath been said, you will see yours real as well in this; and therefore it must follow, that the people of God must abstain from you, and have no fellowship with you, while you act in this manner; and if we must not meddle with them that are subject to change, then by what hath been said we must not meddle with you, for have not you changed, when you cry out against what you formerly cried out for? and cry down that which formerly you have cried up? and if we must withdraw from every Brother that walks disorderly, then, we beseech you, see, if you be not the men by what hath been said, and by what yourselves have said, and what yourselves can say? who know more of the secrets of your own hearts then any other man, or men: but the fruits we may judge by your own instance, I take it, and that may most prevail with you, if it be as yourselves say, it is disorderly not to be subject to Principalities, and obey Magistrates, if you be not the men, consider; besides, all your expressions in prayer those days of Humiliation, and those days of Thanksgiving that have been commanded of late, may sufficiently declare to all that have been near you. Nay, hath it not further appeared, when you have gone about to cast an odium upon them, not only in our own Land, but in all others, so far as in you lies; by your causing it to be put in print; and you have further showed it, by doing the like upon their proceed, and upon the Army, which they have set up, and as is in print, by giving them unseemly terms, and reproachful, all which yourselves cannot endure; and do you think yourselves better than they? and is not this the way to bring them into contempt, and is it not against that text you bring in the Romans 13.1, 2. Let every soul be subject to the higher powers, for there is no power but of God; and is not the Parliament a power? and is not the Army a power? nay, what is there said further, He that resisteth the power, resisteth the ordinance of God; nay, he that so doth, shall receive damnation. What will you say, and how will you answer it before the Lord at the last day? and how can you answer Conscience at present, when it gripes you with it? what can I say why I should not receive damnation, if I continue still in this condition, especially when you think you made use of it to make others troublesome? and may not that text be applied to you, Ezek. 17.14, 15.18, 19 He that hath broken the Covenant shall he prosper? he shall not prosper: the Lord show you in mercy, how much, and how often you have broken the Covenant, and do still, especially you crying so as you do against those that so do; and do you not hear the voice within, Shall I prosper? I shall not, I cannot, it is the Lord that hath spoken it, and I myself have applied it to others; and say further, surely the Kingdom hath no cause to say, We bless you in the name of the Lord, or the blessing of the Lord be upon you; nor to bid you good speed in this you have done, wherein you have done so many evil deeds, but to follow your counsel that you give others against the Army, that so we may not be partakers with you in those evil deeds; and that in Judas doth come fully upon you, for you have spoken evil of dignities, and have despised their dominion, and therefore all that text belongeth to you; and have you not run after the error of Balaam, and I wish, it be not for a reward, and therefore persisting, may you not fear you shall perish in the gainsaying of Corah; and also have not you followed, and so may apply that text to yourselves, for have not you cried out, the Parliament and Army have taken too much upon them? and is not this act of yours, in gathering together so many of you, is it not against the Lord, while you gather together against them that are acting for the Lord? and may not that text in the same sense you apply it to others, be applied to yourselves, while you go on in the same way? and there were a considerable company of them eminent men, and famous in the Congregation, and would not you be thought to be so? and are not there many of you in this? and you have in some sense exceeded them, for they did but speak against Moses, and Aaron; but you have not only spoken, but written, and caused it to be printed, that so it might be sent all over the world; and therefore consider how fitly that text, Rom. 1.32. Are not you the men that have done such things? that have condemned that in others that you do yourselves; and therefore we cannot but think that you apprehend it to be a virtue, and do not you delight in them that do as you have done? and if so, then ask your Consciences, if you be not the men that have done things worthy of death? and also that, Rom. 2.13. And thinkest thou oh man that judgest, and dost the same things, that thou shalt escape the Judgement of God? but you have done that, you have judged others; for as contemning powers, and Magistrates, and vers. 2.6. & 11. we are sure the Judgement of God is according to truth to them that do such things, who will render to every one according to his works: and there is no respect of persons with God; except it be you that have more means by your parts, gifts, and places, God will look for more from your hands, as is said of Corazin, and Bethsaida in another kind; and may not that text in Ecclesiastes be applied to you? because sentence against an evil work is not executed; therefore the hearts of the children of men are set in them to do evil. You have spoken largely before, and no body opposed you, and now you have not only spoken, but written, and so the world may take notice of it, and is no● this a great evil? And further, I beseech you to consider, if you have not mis-applyed those Texts 1 Samuel 14.4. and, 1 Samuel 26.8, 9 and Job 13.7. For wherein have they done wickedly for God, or have not you done so? and that flying Roll you speak of, may it not be more truly applied to you, then to them? as hath been formerly said, who have been breakers of that Solemn Oath and Covenant.  
And although you have not done violence to the Parliament; and Army, in their persons; yet have you not offered violence to their names? witness what is in Print in Mr. Prices book, in answer to your Letter. And have not you accused them falsely, that have laid so many false things to their charge, as is formerly showed? And it were to be desired, you would be as well content with your wages as they have been, & consider if they have not gone beyond you, in being so content as they have been, for they have not only been content with their wages, but they have been content to be without their wages, which if it had been your case, it is to be feared, the City and Country should have heard of it by you, as injustice; and justly you might have done so, but where, or when have you spoken for this on their behalf, although it hath been the cause of many evils, as discontents, discouragement in the Soldier, and oppression of many by free Quarter, and so to raise up the spirits of the Country to hate them, and despise them, whom they have so much cause to esteem, and honour, for what they have so faithfully done, in defending the Country, and offending their enemies; and if the labourer be worthy of his hire for a day's work, when he may work without danger; is not he much more, that goes in danger of his life ev●rie day, and hour, in defence of his Country, and the Cause of God especially? and yet it seems, that you have not taken so much notice of it as you should, because you have spoken no more in their behalf, and may you not fear, if you persist in your way still, that which is said in Numb. 32.23. You have sinned, & your sin will find you out.  
And whereas you say, you have been threatened if you persist in stirring up sedition among the people, the Lord help you to consider if it be not so. But whereas you say, your bewailing their sins before God is accounted so; it may be feared, you speak against your own consciences in saying so; if you speak not against conscience, you speak against charity: I entreat you, ask conscience, if you think, that he that, you say, threatened you, did think, that bewailing of sin, before God, be sedition? But it may be in that time when you say you bewail your sins before the Lord, and among your bewailings, you might have some or many seditious expressions, or expressions tending to Sedition: And I beseech you, ask conscience if it hath not been so, for you know what is in Print, and that was that you were advised to take heed of, and, it may be, you account that threatening of you, which if you did, it was evil done of you, for it was a friendly part so to do; and if you should do so, you did add sin to sin.  
And whereas you speak, you were threatened, that some might do you mischief, if they had, I fear you would have had but a little comfort in it: And as for stirring up discontents in the people, and so occasion another War; what mischief soever should befall any thereby, might lie heavy upon you.  
And whereas you say, you have delivered your own souls, you may rather consider that Text, Who required these things at your hands? for if thy brother offend, tell him between him & thee: have you done so? or if you say you dare not, you should have bewailed it before the Lord: But when did you ever read that you should publish it unto the world by, writing and Printing of it before it was publicly made known by others: nay, you refused to go, when you were sent for, to them, and might have had opportunity to tell them so; and instead of delivering your own souls, you have further stained them; and instead of suffering, as Christians, for well-doing, you may fear you shall suffer for your evil-doing; and instead of those sufferings, being acceptable before God, there is cause to fear, it is highly displeasing to God, and greatly to his dishonour: And although the death of his Saints be precious in his sight, yet it could not be for your comfort to die in such a condition, or for such an act as this is, in setting forth such a Book.  
And whereas you say, When he makes inquisition for blood, he forgets not the humble: The Lord help you to see how little humility you have showed in this book, from the beginning, to the end of it: I know not what you can make appear to yourselves; but I fear, an humble judicious Reader, can find very little in it, but much of the contrary; for is it not through pride man makes contention? and what this book could do less, let the judicious and conscientious Reader judge, coming out at such a time as it did; Is it not through pride, that men that be sent for in a loving and honourable way to be consulted withal; in weighty matters, and refuse to go upon such terms as is set down? Is it not pride to set up ourselves above others, especially such as are in high degree? Is it not pride to call others but private men in respect of ourselves, that are above us in public place set by the Lord? Is it not pride for us to meddle in things too high for us, which God hath not employed us in? etc.  
And whereas, you say, you were told, if you put yourselves upon suffering, you might have suffering enough: Is it not true, for who can either have comfort in sufferings, or expect to get out of them, that pull them needlessly upon themselves? especially by venturing upon unlawful courses as this of yours is: and therefore how can you say, The God whom you serve, will deliver you, when in this you do not serve the God of heaven, who is the God, I hope, you mean: And therefore, I beseech you, consider if you do not abuse his name, in so saying, as if he would patronise a thing that is so evil as this is; it is true, in the discharge of your duty, that he calls you unto, you may commit your souls into his hands as to a faithful Creator: but this is not a work that he set you about, or will own; and therefore you cannot so commit your souls to him while you go on in such sinful ways.  
All these things considered, how will it appear that what you have done, is out of zeal to God's glory, for he is, and will be much dishonoured by this writing: neither can you say, you have discharged your duty, for it is not your duty to dishonour God, as you have done by this: And how can any think that it is with an earnest desire after the comfort and salvation of their souls, when you speak with that bitterness as you have done, and laid so many false things to their charge? and is not this to speak wickedly for God?  
It is true, you have spoken freely, but I wish it might not be said unfaithfully; but if it be not so, I desire any judicious, conscientious, impartial Reader, to judge. It may be you have declared your judgements, but I would hope the contrary; for if this be your judgements, it shows, they be very corrupt, whereas you have spoken so much bitterness, and many untruths against them both for their former and latter proceed; for should you be satisfied in your desires? all would have been in a worse condition than they were before the blood and treasure was spent, for not only an enemy should have been let lose upon us, but an enemy enraged; and therefore if that should have reform in your sense, all the Church of Christ would have had great cause of mourning and sadness for what they had yielded unto, and we might have taken it as a just recompense for our sin; but their not taking your advice, we have cause to bless the Lord for, and that he hath made them instrumental to set forth his glory, and also a mercy, and salvation, and enlargement to his people; and so you found false Prophets as well as you have been falls accusers, in what you say that their present actings do certainly tend to misery and confusion; but oh that it might not truly be said, that your present actings, if for the sin of the Kingdom you should prevail, they will bring unavoidable misery and confusion: Oh therefore that the Lord would please to set things sadly upon your hearts, and bring you to a serious and sad consideration of what you have done; you have had divers answers formerly, and therein the Lord hath appeared divers ways unto you, in his offers of conviction, which seem some tokens of his favour unto you, if he give you a heart to search, and see what his will is towards you in it: Consider therefore, I beseech you, what yourselves are by your own account, in respect of your places and standing, and do not overthrow such honourable stand, places, and titles, etc. by dishonourable ways: I beseech you consider, will you take the name of Ministers of the Gospel, Ministers of Jesus Christ, Ambassadors of Christ, and Pastors of Churches, all honourable titles, but how unlike you have acted, others have told you, and the Lord grant you may consider it: but for such as have such titles, or challenge themselves, consider, for you to do, and speak, and write such things, which make the enemies of God to take content in, if not rejoice in, and to gratify Malignants, and to grieve the people of God, and sad their hearts, if not all of them, yet a great many of them that love the Lord Jesus Christ, and his ways; and that it should be said of you, as if you should be Incendiaries, to stir up the evil affected to another war, and so to daunt the hearts of many of the people of God, so as their hearts should sink, so as they should question their way; nay, lead some of them to be forward in opposing the way of truth and peace.  
Again, consider not only you give yourselves these titles, but that you say you are within the Province of London, (although it seem by the writing of some you are not all of you so) so those that are within the Province of London, where you are 〈◊〉 are one another, and so may be helps one to another; what, in the City of London, the chief City in the Kingdom, that hath been famous for the Gospel, for so many to join together in such a calumniating Letter as this was, against such persons as this is against; is it not an evil example to the whole Kingdom? for you may please to consider, the generality of the people are led more by example then by precept, and more by the precepts of men then of God, especially of them that are in such places as you are in; for you are, or at least should be the lights of the world, as our Saviour saith, But if the light that is in you be darkness, how great is that darkness? Oh what a sad thing it is to hear the people say, the Ministers are most discontent with what is done, and for you to stir up discontents in the people, and make them fit to contrive new designs to bring more misery, if not ruin to this poor Kingdom; and how sad a thing is it to hear people say (especially the people of God) if ruin and misery come upon the Kingdom, We may thank our Ministers next our sins? Again, consider the time when you did this, when the greatest business was in hand that ever was in the Kingdom, and Justice was in a good readiness to be executed, and upon the point of execution, and in such a sort as you could not but hear the greatest part of the Kingdom was discontented with, and crying out against, and so the work was very difficult in itself; but then for you to come in to gratify those persons, ask your Conscience what that must work that was for his preservation, and setting him up in his throne again? Again, ask your Consciences what you think of many of them that were against what was done? were not such as would have hindered that work which you prosecuted, for the most part of them, Papists, Cavaliers, and Malignants, and profane people? and do you not fear to go with those, and gratify them? and the most part of those that were for it, if you ask Conscience it will tell you, they were such as have some fear of God before their eyes, and are such as go on conscientiously in performance of the Covenant, and is it that Christ allows? to have those opposed, and spoken against, and disheartened, for doing that, the Law of God, and the Covenant call them to do? nay, to have such persons stirred up, and inveterate against them that do it?  
I beseech you consider, and fear, if herein you do not fight against God; and would it not make a gracious heart mourn, to see so many that call themselves Ministers of the Gospel, servants and Ambassadors of Christ, to go so directly against his Rules, which he hath set down in his holy word for us to walk by; the Lord in mercy help you to consider it, and lay it to heart; what a sad thing is it, that you th●t preach Christ, as you say, and are his Ambassadors, should be so unlike ●im in life, and conversation; Christ bids us, Learn of him, he is humble and meek, and when he was reviled, he reviled not again: but in this ye have done, here appears pride and passion; and instead of not reviling, when you are reviled, you revile those that are doing you good, so as you reward evil for good: nay, you revile those that have, and were venturing their lives, to save the lives of you and yours: nay, all the godly part of the Kingdom: nay, you revile them for doing it: Oh again, I beseech you, examine your own consciences, how you think to answer it before the Lord Christ, at the great day, when you must appear before Him, Angels, Men and Devils; and once at the last, if it may be, smite upon your own hearts, and entreat the Lord to help you to be willing to take, and bear the shame of it here, by a free and full confession, that so you may avoid everlasting shame for ever, and ever. Oh, what shall I further say, Tell it not in Gath, nor publish it in Askelon; yea, but that it is too late; you have done it yourselves, and now we cannot help it, nor well free our hands of it, but by witnessing against it: for my part, I could rather have taken the part of Shem to Jephtah, to have gone far to have covered it; but that you have not only been naked, but you have spread your nakedness, and laid it open to the world, and so it is brother than can be covered, and so I am stopped there.  
And I could have been willing to observe the Rule of Christ, If thy brother offend, tell him between thee and him; but you have put it past that, & have put me upon the Rule of the Apostle, He that sinneth openly, rebuke him openly; but I have forborn it as much as I could, to be faithful in what I have undertaken: my aim is, if the will of God be, that he would by some means, show you your sin; and bring you to repentance, that so as you have dishonoured God by your sin, you might honour him by your acknowledgement of your sin, that the Rule of God, and the people of God, may have some satisfaction, that as you have grieved them by your sin you may rejoice them in your repentance & humiliation; for godliness appears in power, when it works the heart to bear shame and take shame openly for their sin; for it is a persons weakness to fall into sin, but it is his strength to rise again by repentance, and acknowledging of it freely, which the Lord in mercy help you to do.  
One argument more before I leave, give me leave to present unto you, which is the work you are going about, which is the setting up of the Presbyterian Government: for may not wise men reason thus; Are these men fit to govern the Church of Christ, by having all the power put into their hands, when so many of them in one Province, and that the chiefest in the Kingdom, that are so near together, which may take counsel one of, and with another; and if they miscarry so shamefully, what shall we look for in the other parts of the Kingdom, if they dare thus to confront the powers of the Kingdom, in the condition they are now in? what will they do, if they get the power in their hand? and how will they lord it over the poor people, that must be under them? and they may suspect you, by your eager desire you have to have the power all in your own hand; for they may well know, that a conscientious humble heart, will fear to take the burden of teaching, much more of ruling a Congregation, but will be fare from desiring to take it upon him alone, or with one or two to help, but will be glad of the help of all in the Congregation to be joined in power with him; and also to watch over him also, being fearful he should miscarry, and being willing to be helped, if he so do, as we may instance in this present act of yours; if any of these Ministers had but a company of godly people in their Congregation, that would have called them to an account, and had power so to do, they would have feared to have done such an act as this was; or if they had, they should have been made to give public satisfaction: And may it not be feared, they know it well enough, and therefore they think to make it sure, they will have the power in their own hand, that so they may combine together, if occasion serve, as they did now, and have none to call them to account: And this considered, I see not, but the Lord may have a hand in it, to keep you from that power you seek, and give his people hearts to embrace such a Government in the Church, as Christ does approve of, that so he may ride in Triumph in Church and Commonwealth.   
FINIS.